sense it is said that the Jews did not kill or crucify Jesus but it only appeared to them as if they had, because Jesus had been raised up by God according to the Quranic narrative. Given the historicity of Jesus' death and the Islamic theological doctrine on the supposed inerrancy of the Quran, most mainstream Muslims and Islamic scholars deny the crucifixion and death of Jesus, deny the historical reliability of the Gospels, claim that the canonical Gospels are corruptions of the true Gospel of Jesus for their portrayal of Jesus dying, and they also claim that extra-Biblical evidence for Jesus' death is a Christian forgery. Quran 3:55 and Quran 5:117 are interpreted by most mainstream Muslims as referring to Jesus entering heaven alive at the end of his life, like Enoch. According to the Islamic scholar Muhammad Asad the crucifixion of Jesus did not take place, nor was there any substitution "for Jesus, a person closely resembling him", thus among many Asad also rejects the theory of substitution mentioned with the words "none of these legends finds the slightest support in the Qur'an or in authentic Traditions, and the stories produced in this connection by the classical commentators must be summarily rejected". Future sense In the future sense it is said that Jesus will not die until the day of resurrection. Given that, according to the Quran, Jesus had not died before going up to God, nor will he die before the day of resurrection, the interpretation by most Muslims is that Jesus entered heaven alive. Jesus' words "the day I die" in are interpreted by most Muslims in the future sense (Jesus will die on the day of resurrection). Possible Gnostic influences The belief that Jesus only appeared to be crucified and did not actually die predates Islam and is found in several New Testament apocrypha and Gnostic Gospels. Although most contemporary scholars argue that the Islamic portrayal of Jesus himself is not docetic, his crucifixion narrative in the Quran could be. The Greek Father of the Church and bishop Irenaeus in his heresiological treatise Against Heresies (180 CE) described early Gnostic beliefs regarding the crucifixion and death of Jesus that bear remarkable resemblance with the Islamic views, expounding on the hypothesis of substitution: One of the Christian Gnostic writings found in the Nag Hammadi library, the Second Treatise of the Great Seth, has a similar substitutionist